analytic philosophy, also called linguistic philosophy,
a loosely related set of approaches to philosophical problems, dominant in Anglo-American philosophy from the early 20th century, that emphasizes the study of language and the logical analysis of concepts. Although most work in analytic philosophy has been done in Great Britain and the United States, significant contributions also have been made in other countries, notably Australia, New Zealand, and the countries of Scandinavia.

Nature of analytic philosophy

Analytic philosophers conduct conceptual investigations that characteristically, though not invariably, involve studies of the language in which the concepts in question are, or can be, expressed. According to one tradition in analytic philosophy (sometimes referred to as formalism), for example, the definition of a concept can be determined by uncovering the underlying logical structures, or “logical forms,” of the sentences used to express it. A perspicuous representation of these structures in the language of modern symbolic logic, so the formalists thought, would make clear the logically permissible inferences to and from such sentences and thereby establish the logical boundaries of the concept under study. Another tradition, sometimes referred to as informalism, similarly turned to the sentences in which the concept was expressed but instead emphasized their diverse uses in ordinary language and everyday situations, the idea being to elucidate the concept by noting how its various features are reflected in how people actually talk and act. Even among analytic philosophers whose approaches were not essentially either formalist or informalist, philosophical problems were often conceived of as problems about the nature of language. An influential debate in analytic ethics, for example, concerned the question of whether sentences that express moral judgments (e.g., “It is wrong to tell a lie”) are descriptions of some feature of the world, in which case the sentences can be true or false, or are merely expressions of the subject’s feelings—comparable to shouts of “Bravo!” or “Boo!”—in which case they have no truth-value at all. Thus, in this debate the philosophical problem of the nature of right and wrong was treated as a problem about the logical or grammatical status of moral statements.

The empiricist tradition

In spirit, style, and focus, analytic philosophy has strong ties to the tradition of empiricism, which has characterized philosophy in Britain for some centuries, distinguishing it from the rationalism of Continental European philosophy. In fact, the beginning of modern analytic philosophy is usually dated from the time when two of its major figures, Bertrand Russell (1872–1970) and G.E. Moore (1873–1958), rebelled against an antiempiricist idealism that had temporarily captured the English philosophical scene. The most renowned of the British empiricists—John Locke, George Berkeley, David Hume, and John Stuart Mill—have many interests and methods in common with contemporary analytic philosophers. And although analytic philosophers have attacked some of the empiricists’ particular doctrines, one feels that this is the result more of a common interest in certain problems than of any difference in general philosophical outlook.

Most empiricists, though admitting that the senses fail to yield the certainty requisite for knowledge, hold nonetheless that it is only through observation and experimentation that justified beliefs about the world can be gained—in other words, a priori reasoning from self-evident premises cannot reveal how the world is. Accordingly, many empiricists insist on a sharp dichotomy between the physical sciences, which ultimately must verify their theories by observation, and the deductive or a priori sciences—e.g., mathematics and logic—the method of which is the deduction of theorems from axioms. The deductive sciences, in the empiricists’ view, cannot produce justified beliefs, much less knowledge, about the world. This conclusion was a cornerstone of two important early movements in analytic philosophy, logical atomism and logical positivism. In the positivist’s view, for example, the theorems of mathematics do not represent genuine knowledge of a world of mathematical objects but instead are merely the result of working out the consequences of the conventions that govern the use of mathematical symbols.

The question then arises whether philosophy itself is to be assimilated to the empirical or to the a priori sciences. Early empiricists assimilated it to the empirical sciences. Moreover, they were less self-reflective about the methods of philosophy than are contemporary analytic philosophers. Preoccupied with epistemology (the theory of knowledge) and the philosophy of mind, and holding that fundamental facts can be learned about these subjects from individual introspection, early empiricists took their work to be a kind of introspective psychology. Analytic philosophers in the 20th century, on the other hand, were less inclined to appeal ultimately to direct introspection. More important, the development of modern symbolic logic seemed to promise help in solving philosophical problems—and logic is as a priori as science can be. It seemed, then, that philosophy must be classified with mathematics and logic. The exact nature and proper methodology of philosophy, however, remained in dispute.

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